In the memorable forenoon, immediately
preceding the morn of His Enlightenment, as the Bodhisatta was seated under
the Ajapala banyan tree in close proximity to the Bodhi tree, a generous
lady, named Sujata, unexpectedly offered Him some rich milkrice,
specially prepared by her with great care. This substantial meal He ate,
and after His Enlightenment the Buddha fasted for seven weeks, and spent
a quiet time, in deep contemplation, under the Bodhi tree and in its neighbourhood.

The Seven Weeks

First Week

Throughout the first week the Buddha
sat under the Bodhi tree in one posture, experiencing the Bliss of Emancipation
(Vimutti Sukha).

After those seven days had elapsed, the Buddha emerged
from the state of concentration, and in the first watch of the night, thoroughly
reflected on "The Dependent Arising" (Paticca Samuppada) in direct
order thus: "When this (cause) exists, this (effect) is; with the arising
of this (cause), this effect arises."

Thereupon the Exalted One, knowing the meaning of this,
uttered, at that time, this paean of joy:

"When, indeed, the Truths become manifest unto
the strenuous, meditative Brahmana, then do all his doubts vanish away
since he knows the truth together with its cause."

In the middle watch of the night the Exalted One thoroughly
reflected on "The Dependent Arising" in reverse order thus: "When this
cause does not exist, this effect is not; with the cessation of this cause,
this effect ceases.

With the cessation of Ignorance, Conditioning Activities
cease.With the cessation of Conditioning Activities (Relinking)
Consciousness ceases.With the cessation of (Relinking) Consciousness, Mind
and Matter cease.With the cessation of Mind and Matter, the six Spheres
of Sense cease.With the cessation of the Six Spheres of Sense, Contact
ceases.With the cessation of Contact, Feeling ceases.With the cessation of Feeling, Craving ceases.With the cessation of Craving, Grasping ceases.With the cessation of Grasping, Becoming ceases.With the cessation of Becoming, Birth ceases.With the cessation of Birth, Decay, Death, Sorrow, Lamentation,
Pain, Grief, and Despair cease.

Thus does this whole mass of suffering cease. Thereupon
the Exalted One, knowing the meaning of this, uttered, at that time, this
paean of joy:

"When, indeed, the Truths become manifest unto
the strenuous and meditative Brahmana, then all his doubts vanish away
since he has understood the destruction of the causes."

In the third watch of the night, the Exalted One reflected
on "The Dependent Arising" in direct and reverse order thus.

"When this cause exists, this effect is; with
the arising of this cause, this effect arises. When this cause does not
exist, this effect is not; with the cessation of this cause, this effect
ceases.

Dependent on Ignorance arise Conditioning Activities and
so forth.

Thus does this whole mass of suffering arise.

With the cessation of Ignorance, Conditioning Activities
cease . . . and so forth.

Thus does this whole mass of suffering cease.

Thereupon the Blessed One, knowing the meaning of this,
uttered, at that time, this paean of joy:

"When indeed the Truths become manifest unto
the strenuous and meditative Brahmana, then he stands routing the hosts
of the Evil One even as the sun illumines the sky."

Second Week

The second week was uneventful, but
He silently taught a great moral lesson to the world. As a mark of profound
gratitude to the inanimate Bodhi tree that sheltered him during His struggle
for Enlightenment, He stood at a certain distance gazing at the tree with
motionless eyes for one whole week.

Following His noble example, His followers, in memory
of His Enlightenment, still venerate not only the original Bodhi tree but
also its descendants.

Third Week

As the Buddha had not given up His temporary
residence at the Bodhi tree the Devas doubted His attainment to Buddhahood.
The Buddha read their thoughts, and in order to clear their doubts He created
by His psychic powers a jewelled ambulatory (ratana camkamana) and paced
up and down for another week.

Fourth Week

The fourth week He spent in a jewelled
chamber (ratanaghara) contemplating the intricacies of the Abhidhamma
(Higher Teaching). Books state that His mind and body were so purified
when He pondered on the Book of Relations (Patthana), the seventh treatise
of the Abhidhamma, that six coloured rays emitted from His body.

Fifth Week

During the fifth week too the Buddha
enjoyed the Bliss of Emancipation (Vimutti Sukha), seated in one posture
under the famous Ajapala banyan tree in the vicinity of the Bodhi tree.
When He arose from that transcendental state a conceited (huhunkajatiha)
brahmin approached Him and after the customary salutations and friendly,
greetings, questioned Him thus: "In what respect, O Venerable Gotama, does
one become a Brahmana and what are the conditions that make a Brahmana?"

The Buddha uttered this paean of joy in reply:

"That brahmin who has discarded evil, without
conceit (huhumka), free from Defilements, self-controlled, versed in knowledge
and who has led the Holy Life rightly, would call himself a Brahmana. For
him there is no elation anywhere in this world."

According to the Jataka commentary it was during this week
that the daughters of Mara-Tanha, Arati and Raga made a vain attempt to
tempt the Buddha by their charms.

Sixth week

From the Ajapala banyan tree the Buddha
proceeded to the Mucalinda tree, where he spent the sixth week, again enjoying
the Bliss of Emancipation. At that time there arose an unexpected great
shower. Rain clouds and gloomy weather with cold winds prevailed for several
days.

Thereupon Mucalinda, the serpent-king, came out of his
abode, and coiling round the body of the Buddha seven times, remained keeping
his large hood over the head of the Buddha so that He may not be affected
by the elements.

At the close of seven days Mucalinda, seeing the clear,
cloudless sky, uncoiled himself from around the body of the Buddha, and,
leaving his own form, took the guise of a young man, and stood in front
of the Exalted One with clasped hands.

Thereupon the Buddha uttered this paean of joy:

"Happy is seclusion to him who is contented,
to him who has heard the truth, and to him who sees. Happy is goodwill
in this world, and so is restraint towards all beings. Happy in this world
is non-attachment, the passing beyond of sense-desires. The suppression
of the 'I am' conceit is indeed the highest happiness."

Seventh week

The seventh week the Buddha peacefully passed at the Rajayatana
tree, experiencing the Bliss of Emancipation.

One of the First Utterances of the Buddha.

'Thro' many a birth in existence wandered
I,Seeking, but not finding, the builder of this house.Sorrowful is repeated birth.O housebuilder, thou art seen. Thou shalt build no
house again.All thy rafters are broken. Thy ridge-pole is shattered.Mind attains the Unconditioned.Achieved is the End of Craving.

At dawn on the very day of His Enlightenment the Buddha uttered
this paean of joy (Udana) which vividly describes His transcendental
moral victory and His inner spiritual experience.

The Buddha admits His past wanderings in existence which
entailed suffering, a fact that evidently proves the belief in rebirth.
He was compelled to wander and consequently to suffer, as He could not
discover the architect that built this house, the body. In His final birth,
while engaged in solitary meditation which He had highly developed in the
course of His wanderings, after a relentless search He discovered by His
own intuitive wisdom the elusive architect, residing no outside but within
the recesses of His own heart. It was craving or attachment, a self-creation,
a mental element latent in all. How and when this craving originated is
incomprehensible. What is created by oneself can be destroyed by oneself.
The discovery of the architect is the eradication of craving by attaining
Arahantship, which in these verses is alluded to as "end of craving."

The rafters of this self-created house are the passions
(kilesa) such as attachment (lobha) aversion (dosa),
illusion (moha), conceit (mana), false views (ditthi),
doubt (vicikiccha), sloth (thina), restlessness (uddhacca),
moral shamelessness (ahirika), moral fearlessness (anottappa).
The ridge-pole that supports the rafters represents ignorance the root
cause of all passions. The shattering of the ridge-pole of ignorance by
wisdom results in the complete demolition of the house. The ridge-pole
and rafters are the material with which the architect builds this undesired
house. With their destruction the architect is deprived of the material
to rebuild the house which is not wanted.

With the demolition of the house the mind, for which there
is no place in the analogy, attains the unconditioned state, which is Nibbana.
Whatever that is mundane is left behind, and only the Supramundane State,
Nibbana, remains.